In 75 years, China has become increasingly prominent in driving global development

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October 1st 2024 marks the 75th anniversary of the founding of the People's Republic of China

A view of flower basket themed "Blessings to the Motherland" in Beijing on September 25, 2024 Photo: VCG

The 75th anniversary of the founding of the People's Republic of China is a momentous occasion, not only for the over 1.4 billion Chinese people but also with global significance and historical importance. 

Over these 75 years, the journey of Chinese modernization has profoundly transformed China and influenced the world, truly realizing that "our work will be written in the annals of human history." 

This year also marks the 70th anniversary of the Five Principles of Peaceful Coexistence. Amid a changing international landscape, China has steadfastly maintained an independent and peaceful foreign policy, upholding international fairness and justice. As China increasingly approaches global center stage, it continues to make new and greater contributions to the cause of peace and development for humanity.

Seventy-five years ago, when this ancient nation in the East opened a new chapter in its history, the world was just beginning to recover from the devastation of two wars. From a struggling agricultural country, China has evolved into the world's second-largest economy, the world's leading manufacturing power, the top trader of goods, and the holder of the largest foreign exchange reserves. This historical elevation in national strength matches China's significant contributions to global development. 

From 1979 to 2023, China's average annual contribution to global economic growth reached 24.8 percent, with an average of over 30 percent from 2013 to 2023. For 12 consecutive years, China's outbound direct investment in foreign countries has ranked among the top three globally, holding over 10 percent of the global share for eight years. China's "new three items" - electric vehicles, lithium-ion batteries, and solar cells - are facilitating the globe to accelerate their green and low-carbon transitions, while its infrastructure projects span over 190 countries and regions worldwide. Today, averagely speaking, China engages in approximately 80 million yuan ($11.4 million) worth of trade with the world every minute, invests approximately 112 million yuan abroad every hour, and attracts about 3.377 billion yuan in foreign investment daily. The development of China is intricately linked with global progress, achieving mutual success, and driving the world toward greater progress and prosperity.

A great nation with over 5,000-year-old civilization stands majestically in the East, as over 1.4 billion people stride forward on the path to modernization. Such a vast scale itself is one of the main powerful driving forces for the progress of the entire world and human society. The practices of Chinese modernization teaches us that development is the key to solving all problems. China has proposed the Global Development Initiative to support the development and revitalization of countries in the Global South. By the end of 2023, China's direct investment in countries participating in the Belt and Road Initiative had exceeded $300 billion. Chinese companies have built the first ultra-high voltage direct current transmission line in the Americas, the first electrified railway, the first digital mine, and numerous infrastructure and livelihood projects in Africa, making an indelible contribution to global infrastructure construction.

From "seek knowledge even if you have to go as far as China" to "seek peace even if you have to go as far as China," peace is a valuable public good that China offers to a turbulent world. Over the past 75 years, China has never initiated any war or conflict and has never occupied an inch of another country's territory. In the face of numerous international security challenges, China has proposed the Global Security Initiative. It has mediated the reconciliation between Saudi Arabia and Iran, facilitated a historic reconciliation among Palestinian factions, and promoted a political resolution to the crisis in Ukraine. Today, China has become the second-largest contributor to the UN regular budget, the second-largest contributor to peacekeeping operations, and the largest troop-contributing country among the permanent members of the UN Security Council. China has always been committed to promoting world peace and development.

To leave behind achievements worthy of being engraved in world history, a nation and its people must not only be judged by their material accomplishments but also by the amount of spiritual wealth they have contributed. The latter often holds more profound significance than the former. 

In today's world, where the destinies of nations are closely intertwined, China has proposed the Global Civilization Initiative, advocating cultural exchanges that transcend estrangement, mutual learning that transcends clashes, and coexistence that transcends feelings of superiority. It addresses significant questions, such as how different civilizations can coexist and where human civilization is headed, offering Chinese wisdom and solutions to promote cultural exchanges and the advancement of human civilization.

Over the past 75 years, China has demonstrated an uncommon empathy in the political arena of major powers throughout human history. From proposing the Five Principles of Peaceful Coexistence, emphasizing equality and non-interference in other countries' internal affairs, to the new era's initiatives like jointly building the Belt and Road Initiative, building a community with a shared future for mankind, and the promotion of solidarity and cooperation among the Global South, China has advocated that the sovereignty of all countries are equal regardless of size on global arena while showing respect and support for the development of other countries. 

China has provided the worldview of "shared future" and the methodology of "jointly building and win-win cooperation" for all mankind, breaking the nearly 500 years of narrow perspective of the West in viewing the world and building order from the perspective of "hegemonic hierarchy," "center-periphery" and "cultural monism." This is rare in the history of human civilization and is urgently needed in today's world. 

The 75-year journey through challenges has underscored the invaluable role China plays in global peace, development and progress. The modernization China has promoted, which embodies justice, openness, mutual benefit, people-first policies, diversity, inclusiveness, eco-friendliness, and peace and security, will only become more significant and valuable to the world as time progresses.

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Rediscovering the heart of Qing Ming tradition

Important observance: Lim (right) and his family members preparing for Qing Ming prayers for his late parents at the Johor Baru Tiong-Hua Association memorial park.

 It is important to educate the young about purpose of practices to honour ancestors

FOLDING gold and silver foil paper ingots was an annual exercise that my brother and I were tasked to do before Qing Ming.

Both of us would compete to see who could fold more ingots.

My late grandmother would remind us that folding these ingots was not about the quantity or quality, but our sincerity in carrying out the process.

Traditionally, people believed that these ingots, resembling money in the afterlife, would bear different values depending on their shapes.

Those that were perfectly folded would bear more value, in contrast to imperfect ones with pointed edges or which looked like cups.

These memories come flooding back as Qing Ming approaches this year.

Although it falls on April 4, it is observed two weeks before and after that date.

Qing Ming is a day for Taoists and Buddhists to honour their departed family members and ancestors.

Back then, my family and I would visit the columbarium and pay our respects to my grandparents and great-grandparents.

We would always bring their favourite food, such as kopi O kosong for my late grandfather as well as fruits and roasted meat for our ancestors.

We would burn the gold and silver ingots, alongside boxes of other paraphernalia such as clothes, shoes and “hell banknotes”.

After praying, my mother would “update” them on our lives and whether I had been a naughty boy or not.

That was about two decades ago, when I still observed Qing Ming.

Paper smartphones, computers and credit cards were not available or too expensive back then, but now you can even burn a range of paper luxury cars and bungalows.

I always find that aspect fascinating and look forward to seeing what creative items will be churned out each year by enterprising traders selling prayer paraphernalia.

I gradually stopped this annual pilgrimage due to the hassle and inconvenience.

Other than the crowds at columbaria and cemeteries, one would also have to contend with the sweltering heat and smoke from the burning of joss sticks and other items.

Excuses, some might say, but I have stopped observing the tradition.

Yet deep down, I am curious about the origins of these rituals and their significance.

Customary practices can sometimes change due to circumstances and modernity.

One may even wonder to what extent these rituals were practised by our ancestors.

To find out, I spoke to cemetery management committee members and historians about Qing Ming rituals.

While the main rituals do not differ much, offerings such as food can be unique to respective clan associations.

Each clan association prepares its own specialty foods for offerings on the altar, such as the Cantonese fatt gou (prosperity cake) Hakka hee pan (rice cake), Hainan yi bua (glutinous rice cake) and Teochew ang ku kueh (sticky cake).

I also learnt that most of the paper paraphernalia items that I looked forward to, are commercialised.

Historian Lee Eng Kew noted that gold and silver foil papers burned as offerings to ancestors were the only items that symbolised money.

“Hell banknotes and credit card paper paraphernalia are purely commercial,” he said.

Nowadays, families practise and conduct rituals within their means.

Attempts are being made to reduce wastage, such as bringing home edible offerings and minimising the burning of ceremonial items.

Though simplified, these rituals still have meaning if done sincerely.

While it is important to uphold tradition, we must also at the same time educate the younger generation on the significance of these rituals.

If they do not know the reasons for them, it may be difficult to ensure these traditions continue to be practised for years to come.

Qing Ming crowds arrive early to avoid hot sun

Paying respects: Lim (left) and her family members observing the Qing Ming festival by bringing prepared dishes and prayer paraphernalia for their dearly departed at the United Hokkien Cemeteries Teluk Bahang. — LIM BENG TATT/The Star

China: Democracy that Delivers

 

Thousands of NPC deputies & CPPCC members gather in Beijing with their proposals about national policies. In a one-hour special episode, CGTN's Liu Xin engages with experts about China's democratic practices, and one mystery guest appears to share insights! #2024ChinaAgenda

Whole-Process People's Democracy from a Global Comparative Perspective

A recent global survey by the Academy of Contemporary China and World Studies reveals that the value and practice of whole-process people’s democracy have won widespread plaudits throughout the international community.

Developing whole-process people’s democracy is one of the intrinsic requirements of China’s modernization. It is a creation of the Communist Party of China in the process of advancing democratic theories and practices through drawing on the historical lessons of China and the world in governance. Whole-process people’s democracy fits Chinese conditions, as manifested in China’s nationwide vibrant vitality. It also contributes Chinese wisdom to the global promotion of democratic practice.

In 2023, the Academy of Contemporary China and World Studies conducted a survey in 23 countries across five continents on practice and modern development of democracy in China. Results showed that the value and practice of whole-process people’s democracy has won widespread plaudits throughout the international community.

While “acting” as deputies to the people’s congress, foreigners from the Global Young Leaders Dialogue program experience the solemn exercise of state power on behalf of the people by pressing voting keys on the desks of the Standing Committee of the Beijing Municipal People’s Congress. (Photo: China Today)

Democracy Takes Root in China

Democracy is a universal aspiration. In light of different social and political conditions, as well as historical and cultural traditions, however, different countries have followed different democratic paths. Upon the end of the Cold War came a call from the international community to follow the Western approach to democracy, which it regarded as “universal,” eternal, and humanity’s sole pathway to a happy life.

Western countries hence exported their particular vision of democracy, which certain developing countries aped. But the result, rather than peace and development, was turmoil. Former Dutch foreign minister Wopke Hoekstra once said that many countries had lost interest in Western democracy, rather preferring their own versions, and nor did they buy the Western interpretation of human rights. The loudly overt disinclination on the part of these countries to bow to Western democratic norms strikes a chord in the international community, Hoekstra said.

Results of the Academy of Contemporary China and World Studies survey showed that 95.7 percent of respondents endorsed the view whereby countries should choose the path to democracy and modernization that is best suited to their national conditions; moreover that variances in countries’ national conditions and stages of development make impossible the Western one-size-fits-all democratic model.

Whole-process people’s democracy has advanced and been formed on the basis of China’s historical traditions, culture, and economic and social development. It embodies the essence of fine traditional Chinese culture. As the world’s longest “continuous civilization,” China boasts more than 5,000 years of history, which embodies the Chinese nation’s most profound spiritual pursuit. It is also imbued with the Chinese nation’s specific world view, values, and conceptions of history, civilization, and democracy. Chinese traditional culture regards people as the foundation of a state which, when solid, endows stability and tranquility upon that state. The people are thus more important than the ruler. Traditional Chinese democratic ideas and aspirations regarding the common good so form the cultural basis whereon the values of whole-process people’s democracy are nurtured.

The survey also showed that the traditional values conveyed by whole-process people’s democracy have achieved recognition throughout the international community. More than 86 percent of those polled endorsed the values of harmony, benevolent government, rule of law, and rule of virtue as most precious and relevant to improving global democratic politics.

Democracy with People at the Center

Democracy is not a decorative ornament, but an instrument for addressing issues that are of concern to the people. Distinguished British journalist, academic and political commentator Martin Jacques has targeted Western democracy with a torrent of questions. Given that many in the West regard their governance system as the world’s best – hence one with which the Chinese system could not possibly hope to compete – why is it that the West is in such a rapid decline? And how has China managed to attain such upending changes over the last 40 years? Don’t the two respective governance systems have impact on such distinctly contrasting trajectories?

The Global Satisfaction with Democracy Report, published by Bennet Institute for Public Policy at the University of Cambridge, showed that people in more than 100 countries and regions are dissatisfied with Western democracy, and that 2019, the year the COVID-19 pandemic broke out, reflected the highest level of democratic discontent on record. The reason may be that the malfunctioning Western democracy has resulted in governance failure; hence that Western democracies are suffering a crisis of faith.

Whole-process people’s democracy, meanwhile, requires that the running of the country by the people is specifically reflected in governance policies and measures. Ronnie Lins, CEO of Center China & Brazil: Research and Business, said in 2017 at the BRICS Governance Seminar in Quanzhou that China’s governance model exhibits extremely high efficiency by virtue of the country’s remarkable achievements. China has indeed won the people’s support through state governance that emanates from democratic practice, which is tailored to the people’s interests and needs.

Results of the Academy of Contemporary China and World Studies survey showed a global belief on the part of respondents that China’s employment of whole-process people’s democracy to improve the state’s capacity for governance and modernize the state governance system stands as testament to the strong practical efficacy of the Chinese democratic system. An average 94 percent of respondents from 23 countries – a 7 percent increase over the previous year – praised China’s capacity for state governance, saying that the country’s highly efficient, stable, and sustainable policy decision-making embodies the modernization level of the country’s democratic governance. A substantial proportion of respondents from developed countries – almost 10 percent higher than that of the previous year – was particularly lavish in their plaudits.

Whole-process people’s democracy lays great store on resolving the contradiction between people’s ever-growing needs for a better life and unbalanced, inadequate development. It is committed to realizing sound, stable, high-quality development, and ensuring that development results bring the people ever greater benefits. Ong Tee Keat, chairman of the Center for New Inclusive Asia in Malaysia, said in an interview with Beijing Review that China’s democracy is for the people and realized through a goal-driven approach. Substantial improvements in people’s lives, large-scale poverty reduction, and a far higher standard of public health services provide solid evidence that the priorities of the Chinese government are fueled by its pursuit of the people’s wellbeing.

The practical efficacy of whole-process people’s democracy has won widespread approbation throughout the international community. The survey showed that respondents from 23 countries are optimistic about China’s economy. An average 93 percent of them believed that China’s economy shows resilience and high potential, and that it will sustain growth in the long run. They spoke highly also of China’s manufacturing and technological innovation, saying that whole-process people’s democracy has spurred social innovation. More than 90 percent of respondents praised China’s Internet technology, high-speed rail technology, 5G telecommunication technology, infrastructure, and super hybrid rice technology. They believe that China heads the world in technological innovation, and provides its people with high-quality products.

Foreign young representatives from the Global Young Leaders Dialogue program visit an exhibition about the development history of the Beijing Municipal Committee of the Chinese People’s Political Consultative Conference. (Photo: China Today)

Holistic Approach to Democracy

Functionally, democracy is supposed to build consensus in society, rather than social division or confrontation. But today, political polarization is rampant in Western democracies. Disputes and confrontations prevail within organizations and communities, and also among different political parties, social classes, and ethnic groups. The State of Democracy in the United States: 2022, published by China’s Ministry of Foreign Affairs in March 2023, observed that the United States has fallen victim to the vicious cycle of democratic pretensions, dysfunctional politics, and a divided society. Such problems as money politics, identity politics, social rifts, and the gulf between rich and poor have worsened. A 2024 Gallup poll shows that only 28 percent of American adults are satisfied with U.S. democracy – lower even than the 35-percent satisfaction rate shortly after the Capitol riots on January 6, 2021. A record low indeed.

China, meanwhile, after more than 40 years of reform and opening-up, has created two miracles of rapid economic growth and long-term social stability. Whole-process people’s democracy has been instrumental in maintaining long-term social stability. It ensures that the people gain equal benefits from development achievements and enables them to express their demands and concerns in a timely manner. Favorable public opinion thus provides a stable foundation for China’s sustainable development. The Academy of Contemporary China and World Studies survey showed that 92 percent of respondents in 23 countries – almost 5 percent more than in 2022 – regard Chinese society as stable, solidary, safe, and orderly. Similarly positive opinions among respondents in developed countries rose by nearly 10 percent.

Practice has shown that the Chinese people fully recognize and support the role that whole-process people’s democracy plays in realizing the running of the country by the people, and building consensus. This demonstrates China’s institutional strength, as well as the vitality and bright future of whole-process people’s democracy, the latter of which (the survey showed) has greatly improved public confidence in and satisfaction with the government. More than 98 percent of Chinese respondents said that they trust the government, and are satisfied with the country’s democracy and clean government. Over 94 percent of the Chinese people polled expressed satisfaction with social fairness and the environment, and confidence in the Chinese culture. The effect of whole-process people’s democracy is obvious in having heightened the people’s sense of advancement, happiness, and security, as reflected in the opinions of more than 96 percent of Chinese respondents.

Since 2021, the Academy of Contemporary China and World Studies has organized the Global Young Leaders Dialogue program, under which it launched a global youth salon themed on observing whole-process people’s democracy through Beijing’s practice. Young people from more than 10 countries, including the United States, Italy, Pakistan, Nepal, and Colombia, had an immersive experience of China’s whole-process people’s democracy in the offices of the Standing Committee of the Beijing Municipal People’s Congress, and in the Beijing Municipal Committee of the Chinese People’s Political Consultative Conference, as well as in residential communities. In the event, these young representatives from foreign countries “acted” as deputies to the people’s congress where they pressed the voting key, so experiencing the solemn exercise of state power on behalf of the people. They also put into operation the Beijing Municipal People’s Congress online budget supervision system, and were awed at the extent to which big data empowers the people’s congress review of the government budget.

These young foreign representatives believe that China’s democracy consists in a process of building consensus, which entails collecting and fully discussing public opinions, and then reaching consensus. For both mundane matters, such as everyday life issues and transport, and more important ones, like urban planning and implementation of reform measures, the people can express their opinions and make suggestions through democratic channels, thus for administration, legislation and law enforcement to be more procedure-based, democratic, sound, and effective.

There is no one-size-fits-all political system. Each country presents its distinctive values in building democratic systems and advancing democracy. Whole-process people’s democracy is not about exporting Chinese democracy to other countries. Rather, it tells those that are pursuing democracy that each country is entitled to search out the political system and path to democracy best suited to their national conditions. In the future, countries should learn from each other while forging ahead. Both drawing on the experience gained from fine political civilizations and giving full consideration to their national conditions and political practice, countries should take a problem-oriented approach to seeking out a model of democracy that fits their national contexts. Countries should join hands in opening up new chapters in the politics of human civilization.  

By YU YUNQUAN                     

YU YUNQUAN is president of the Academy of Contemporary China and World Studies.

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Two Sessions 2024

Check out our special coverage to explore more news on Two Sessions 2024

By Global Times | 2024/3/7 15:24:45

Things to know about China's Two Sessions

#GTGraphic: China's annual legislative and political consultative sessions, also known as the two sessions, will open next week. Take a look at the graphics to get some basic information.

• China's top legislature vows rule of law to defend national sovereignty, security

Guan Gong for integrity, and bravery, respected for loyalty and righteousness

 

The 24th day of the 6th lunar month is the actual birthday of Guan Gong

guan gong spirit medium

Guan Gong (also known as Guang Yu, Kuan Kong, Kuan Ti, Guan Ti or Guan Di), is a powerful Taoist immortal, a historical Bodhisattva in Buddhism and also revered in Confucianism.

The Buddhist worship of Guan Gong as Sangharama Bodhisattva is also practiced in some Theravada Buddhist temples. The Taoist also worship Guan Yu as the God of Literature. In Vietnam’s Cao Dao religion Guan Gong is one of the pantheons.

It is said Guan Gong is the keeper of all good people and the fighter of those who intend to hurt them or cause them a problem of any kind. He protects people from being robbed, assaulted and from all kinds of crimes in general.

As the God of War, he is the head of all protecting warriors, the god who commands all those who fight evil. Guan Gong is often depicted in paintings and sculptures. Sometimes with his two sworn brothers, Liu Bei and Zhang Fei, by his side.

Statues of Guan Yu on the Altar used by triads tend to hold the saber on the left hand, and statues in police stations tend to hold the saber on the right hand. The notion of brotherhood, god of loyalty, has been appropriated by triads to emphasize the group identify and brotherhood of triad membership.

As a General, Guan Yu was well known for his integrity, and bravery. As an individual, he was respected for his loyalty and righteousness.

According to Buddhist legends, Guan Yu manifested himself one night, In 592, before Ch'an Master Zhiyi, the founder of the Tiantai school of Buddhism, along with a retinue of spiritual beings.

Zhiyi was then in deep meditation on Yuquan Hill when he was distracted by Guan Yu's presence. Guan Yu then requested the master to teach him about the dharma.

After receiving Buddhist teachings from the master, Guan Yu took refuge in the triple gems and also requested the Five Precepts. From that time on, it is said that Guan Yu made a vow to become a guardian of temples and the dharma.

Legends also claim that Guan Yu assisted Zhiyi in the construction of the Yuquan Temple, which still stands today.

Later in the year, the thirteenth day of the ninth lunar month, is the day when Guan Gong was apotheosized. The ceremonies on these two days are identical.

It is popularly believed that if it rains on these days, it happens because Guan Gong is wetting the whetstone on which he sharpens his long-hilt sabre. The rain presages the well-being of the people.

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Guan Gong Culture Guan Yu (关羽) was a historical person who lived in China during the Three Kingdoms period, (三国) (CE 220-CE 280). Historical background Towards the end of the Han dynasty (汉朝), the emperor had been reduced to a nominal ruler. Powerful clans and court officials fought against each other to become the power behind the throne. Meanwhile, disenfranchised peasant began series of uprising. The most severe of these movements was the Yellow Turban Rebellion (黄巾起义). As the political disintegration intensified, regional warlords were no longer contented to be the power behind the throne. They aspired to be rulers of their own empire. Nevertheless, others remained loyal to the Han dynasty and sought to restore the power of the Han Emperor. Guan Yu belonged to the group who aspired to restore the Han Dynasty. He had met two other persons with the same ideal; Liu Bei, (刘备)a distant member of the Han royal family and Zhang Fei (张飞). They became sworn brothers at the Peach Garden (桃园结义) and vowed to work together towards the revival of the Han Dynasty. Liu Bei was the eldest of the three brothers; Guan Yu was the second brother and Zhang Fei the youngest. When the regional powers Cao Cao (曹操) and Sun Quan (孙权) proclaimed themselves Emperors Wei (魏) and Wu (吴), Liu Bei declared himself the Emperor of Shu (蜀) with the aim of restoring the Han dynasty, often referred to as Shu-Han (蜀汉). With this development, Chinese history entered the Three Kingdoms Period, (三国时代) a political scene that lasted for 60 years from CE 220 to 280. As a General, Guan Yu was well known for this integrity, and bravery. As an individual, he was respected for his loyalty and righteousness. During a battle with Wu forces, Guan Yu was captured and beheaded. Guan Gong culture After his death, General Guan Yu became the embodiment of loyalty, righteous, bravery and benevolence(忠义勇仁) . Guan Yu’s brotherhood pact with Liu Bei and Zhang Fei provides strong imagery and symbolism for friends to look after each other in times of hardship. This idea offered motivation and role model for Chinese migrants when they arrive in their host society. His popularity and the respect he commanded are reflected by the list of posthumous honors bestowed on him by subsequent emperors. During the Ming dynasty, Wu Cheng En wrote the novel San Guo Yan Xi (三国演义), Romance of the three Kingdoms, using the Three Kingdoms period as a backdrop and immortalized Guan Yu and his sworn brothers. The Taoist worshipped Guan Yu as the god of literature、god of war and　Martial God of Wealth and is referred to as Guan Gong (关公), Guan Di (关帝) and as a sign of respect. There are also spirit mediums or Tangkis who can manifest the spirit of Guan Yu. In southern China and overseas Chinese community in Taiwan and South East Asia, Guan Gong is also manifested via spirit mediums. The Chinese Buddhist regarded him as Sangharama Bodhisattva (伽蓝菩萨). As Sangharama Bodhisattva, Guan Gong is usually found in the Bell Tower of forest style Chinese Mahayana Buddhist Monastery. In the Hokkien temple Thian Hock Keng in Singapore, Guan Gong can be found both in his Taoist and Buddhist form.  Representations of Guan Gong Guan Gong is often depicted in paintings, sculptures and many art forms. When he is depicted with his sworn brothers, Liu Bei as the eldest brother is seated with Guan Gong and Zhang Fei by his side. If Guan Gong is the central figure, his two assistants, Guan Ping (关平) and Zhou Cang (周仓) stand by his side. He is also represented alone either standing with a saber or seated and at times reading. In many temples, a sculpture of his horse can usually be found. Globalization of Guan Yu culture Many overseas Chinese communities worship General Guan Gong and dedicated temples or set up altars in his memory. Such practices reflect the importance these communities placed on social solidarity and the need for mutual support in a foreign land. The notion of brotherhood has also been appropriated by triads to emphasize the group identify and brotherhood of triad membership. The Buddhist worship of Guan Gong as Sangharama Bodhisattva is also practiced in some Theravada Buddhist temples and Guan Gong is also one of the pantheons in Vietnam’s Cao Dao religion. The history and continuous popularity of Guan Gong reflects the collective ideals of the Chinese over time and how these ideals are manifested as they migrate overseas. Among the overseas Chinese community, the temples dedicated to Guan Gong also demonstrated how the traditional social ideals provided a model for migrants as they leave their homeland to seek opportunities. At the same time, Guan Gong’s appearance in Theravada cultures and Cao Dao in Vietnam also reflect the universality in the values he embodies.       Related articles: Guan Gong main page Culture & Customs Taoism Main page Taoist Pantheon

Sculpture of Guan Gong in shung Lin Monastery, Singapore Guan Gong with Bali headscarf, Kwan Kong Bio, Denpasar Bali Indonesia Ming dynasty painting of Guan Gong Guan Gong temple, New York Chinatown Guan gong in battle, wall mural Baoan Temple, Taipei, Taiwan Guan Gong temple in Yokohama Chinatown Spirit medium manifesting the spirit of Guan Gong Shrine to Guan Gong, Liverpool Chinatown The famous physician treating Guan Gong's arrow wound Yokohama Guan Gong temple kobe kanteibyo, Japan Jim Kemp collection, Talisman of Guan Gong Guan Gong Temple in Manila Chinatown

Guan Gong Culture

Guan Gong Culture

Guan Yu (关羽) was a historical person who lived in China during the Three Kingdoms period, (三国) (CE 220-CE 280).

Historical background

Towards the end of the Han dynasty (汉朝), the emperor had been reduced to a nominal ruler. Powerful clans and court officials fought against each other to become the power behind the throne. Meanwhile, disenfranchised peasant began series of uprising. The most severe of these movements was the Yellow Turban Rebellion (黄巾起义).

As the political disintegration intensified, regional warlords were no longer contented to be the power behind the throne. They aspired to be rulers of their own empire. Nevertheless, others remained loyal to the Han dynasty and sought to restore the power of the Han Emperor.

Guan Yu belonged to the group who aspired to restore the Han Dynasty. He had met two other persons with the same ideal; Liu Bei, (刘备)a distant member of the Han royal family and Zhang Fei (张飞). They became sworn brothers at the Peach Garden (桃园结义) and vowed to work together towards the revival of the Han Dynasty. Liu Bei was the eldest of the three brothers; Guan Yu was the second brother and Zhang Fei the youngest.

When the regional powers Cao Cao (曹操) and Sun Quan (孙权) proclaimed themselves Emperors Wei (魏) and Wu (吴), Liu Bei declared himself the Emperor of Shu (蜀) with the aim of restoring the Han dynasty, often referred to as Shu-Han (蜀汉). With this development, Chinese history entered the Three Kingdoms Period, (三国时代) a political scene that lasted for 60 years from CE 220 to 280.

As a General, Guan Yu was well known for this integrity, and bravery. As an individual, he was respected for his loyalty and righteousness. During a battle with Wu forces, Guan Yu was captured and beheaded.

Guan Gong culture

After his death, General Guan Yu became the embodiment of loyalty, righteous, bravery and benevolence(忠义勇仁) . Guan Yu’s brotherhood pact with Liu Bei and Zhang Fei provides strong imagery and symbolism for friends to look after each other in times of hardship. This idea offered motivation and role model for Chinese migrants when they arrive in their host society.

His popularity and the respect he commanded are reflected by the list of posthumous honors bestowed on him by subsequent emperors. During the Ming dynasty, Wu Cheng En wrote the novel San Guo Yan Xi (三国演义), Romance of the three Kingdoms, using the Three Kingdoms period as a backdrop and immortalized Guan Yu and his sworn brothers.

The Taoist worshipped Guan Yu as the god of literature、god of war and　Martial God of Wealth and is referred to as Guan Gong (关公), Guan Di (关帝) and as a sign of respect. There are also spirit mediums or Tangkis who can manifest the spirit of Guan Yu.

In southern China and overseas Chinese community in Taiwan and South East Asia, Guan Gong is also manifested via spirit mediums.

The Chinese Buddhist regarded him as Sangharama Bodhisattva (伽蓝菩萨). As Sangharama Bodhisattva, Guan Gong is usually found in the Bell Tower of forest style Chinese Mahayana Buddhist Monastery. In the Hokkien temple Thian Hock Keng in Singapore, Guan Gong can be found both in his Taoist and Buddhist form. 

Representations of Guan Gong

Guan Gong is often depicted in paintings, sculptures and many art forms. When he is depicted with his sworn brothers, Liu Bei as the eldest brother is seated with Guan Gong and Zhang Fei by his side.

If Guan Gong is the central figure, his two assistants, Guan Ping (关平) and Zhou Cang (周仓) stand by his side.

He is also represented alone either standing with a saber or seated and at times reading. In many temples, a sculpture of his horse can usually be found.

Globalization of Guan Yu culture

Many overseas Chinese communities worship General Guan Gong and dedicated temples or set up altars in his memory. Such practices reflect the importance these communities placed on social solidarity and the need for mutual support in a foreign land. The notion of brotherhood has also been appropriated by triads to emphasize the group identify and brotherhood of triad membership.

The Buddhist worship of Guan Gong as Sangharama Bodhisattva is also practiced in some Theravada Buddhist temples and Guan Gong is also one of the pantheons in Vietnam’s Cao Dao religion.

The history and continuous popularity of Guan Gong reflects the collective ideals of the Chinese over time and how these ideals are manifested as they migrate overseas. Among the overseas Chinese community, the temples dedicated to Guan Gong also demonstrated how the traditional social ideals provided a model for migrants as they leave their homeland to seek opportunities. At the same time, Guan Gong’s appearance in Theravada cultures and Cao Dao in Vietnam also reflect the universality in the values he embodies.